Revelation 20:7-10

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Genre

(See Introduction)

This passage is a narrative within an apocalyptic letter. This and the adjoining sections of Revelation are another example of seeing John’s letter through the genre of apocalypse that it belongs. While other interpretations are plausible, it is best to view Revelation not as a chronological description of the eschaton, but as the eschaton being told through multiple versions (usually three) as seen through different perspectives. Therefore, this passage should not be viewed as temporally tied to the previous passage. One of the key evidences of this is seen through the condition of the different characters throughout the narrative. If Revelation is to be seen as a chronological narrative, problems arise with the condition of certain characters in the story, namely God’s people and the nations. Beale states that “The parallels between chs. 12 and 20, though the chapters are not identical at every point, suggest that they depict the same events and mutually interpret one another…” (p. 992). Beale states that “the programmatic use of shmaivnw (“signify”) in 1:1 with reference to the whole book encourages the reader to expect a predominance of symbolic over literal language, including references to numbers” (p. 1017). Micheals states that “We have no way of knowing what form the realization of these promises will take because the book of Revelation is a book of hope and encouragement, not a handbook of chronology or a blueprint for the future” (p. 228). Beale specifically suggests this could be the case in this narrative (p. 1034).

Demarcation

All of the English translations surveyed demarcate this as one cohesive passage entitled The Great White Throne Judgment (CSB).

• N.T. Wright, in his Revelation for Everyone, demarcates this passage as belonging to a larger section that includes 20:7-15 entitled Final Judgment.
• J. Ramsey Michaels, in his IVP New Testament Commentary Series volume entitled Revelation, demarcates this passage as belonging to two separate sections. The first section includes 20:11 entitled The Judgment of the Old Creation. The second section includes 20:12-15 entitled The Judgment of the Dead.
• Robert H. Mounce, in his New International Commentary on the New Testament volume entitled The Book of Revelation, demarcates this passage as one cohesive section entitled Final Judgment.
• G.K. Beale, in his New International Greek New Testament Commentary volume entitled The Book of Revelation, demarcates this passage as one cohesive section entitled The Final Judgment will Occur at the end of Cosmic History: All People will be Resurrected and Judged According to Their Works, and the Guilty will be Consigned to Eternal Punishment.

There are two markers that assist in the demarcation of this passage. The first is the textual marker “Then I saw…” All throughout the book of Revelation John utilizes this textual marker in varying but similar forms to signal a change in the narrative. This passage adheres to this structure. In addition to this textual marker the themes of the surrounding passages are different. The theme of this passage sets it apart from its co-text. Revelation 20:1-3 deals specifically with Satan being bound and thrown into the abyss, 20:4-6 deals with the resurrection of Jesus’ beheaded martyrs, and 20:7-10 deals with Satan being thrown into the lake of fire. This passage now turns to the judgment of humans, the righteous and the unrighteous.

Moving the boundaries of this passage ignores the shifts in themes and confuses the teaching of each.

The Argument of the Text

John gets his message across through a narrative describing a scene in which after Satan’s forces have been destroyed by fire from heaven and Satan is thrown into the lake of fire with the beast and the false prophet, all the peoples, the great and the small, are summoned to be judged at the Great White Throne. At this time, the book of life is opened up and those whose names are not found in the book of life are thrown into the lake of fire along with Death and Hades.

Issues in this passage:

• The great white throne. The time for judgment has come and there is only one who is worthy to sit on the great white throne. Throne indicates judgment and white indicates righteousness. 
• Heaven and Earth flee from the one seated on the throne. Only God could cause heaven and earth to scatter. This is in preparation for the new heaven and the new earth. Mounce states that the fleeing of heaven and earth “may be understood more literally as the dissolution of the universe as we know it in preparation for the new heaven and the new earth that will shortly appear… Whether it simply passes away or is melted b fire is of minor import. The essential truth of the entire description, however, is that God is in charge and that he will execute a just sentence upon all that has fallen under the control of evil” (p. 375).
• The book of life along with other books are opened. It is time for judgment to come and the books that have recorded the details of everyone’s life are opened.
• The sea, death, and Hades give up their dead. The dead are given up so they can stand before the great white throne and be judged. Wright states that “Resurrection, in the first-century world, emphatically meant the undoing of death, not its reinterpretation. It meant that the processes of bodily corruption and decay were reversed, producing a new ’physical’ body with ‘immortal’ properties” (p. 185).
• The dead are judged according to their works. Beale takes time to explain how this can be with regard to God’s people being saved by grace. Scripture says we all have sinned. So, everyone is deserving of eternal condemnation based upon our works. In Colossians chapter two, Paul eloquently describes how this is true but because of the work of Jesus on the cross those sins have been paid for and it would be unjust of God to punish a second time for those sins. Jesus’ work on the cross is only available to those who accept him as their Lord and Savior.
• Death and Hades are thrown into the lake of fire. In this passage, death and Hades are personified. There are several lines of thought as to what exactly death and Hades are. The bottom line is that they have been stripped of their power and God’s people do not need to give them any additional concern. Beale states that “Just as Satan, the beast, and the false prophet have lost all their power as a result of being cast into the fiery lake, so likewise death and Hades have completely lost their power” (p. 1035).
• Anyone whose name is not written in the book of life was thrown into the lake of fire. Judgment has been rendered and the sentence is now carried out as those whose names are not written in the book of life are thrown into the lake of fire.

There are two characters in this scene; the one seated on the great white throne and the dead. There is no dialogue in this passage.

In this passage, the indicators about how to react to the various characters are recorded by John describing the scene, its events, and the reactions and interactions of the characters.

In this passage, John is describing to his audience what he sees take place.

John is asking his audience to witness the judging of the dead, the great and the small.

This passage was communicated during a time when followers of Jesus were suffering ostracization from the community, both Roman and Jew.

John gets his message across in this narrative describing the scene visually.

This passage is about the final judgement when God will sit upon his throne and judge the great and the small according to their deeds. Death and Hades will be thrown into the lake of fire along with those whose names are not written in the book of life.

The Co-text

The previous passages describe Jesus coming as a mighty warrior on a white horse as the beast, the false prophet, and the kings of the earth with their armies make war against him. Jesus throws the beast and the false prophet into the lake of fire while the rest of the armies are killed by Jesus’ sword. An angel from heaven comes and binds Satan and the souls of the beheaded martyrs of Jesus are resurrected to life and reign with Jesus for a thousand years.

As John has presented his prophecy, he has shown the tension between God’s people standing up to the world and its evils. John has shown how the world often responds with hostility, culminating in the persecution and martyrdom of his people. But at the appropriate time, Satan will make his last move and judgment will come upon him, death, Hades, and those whose names are not written in the book of life.

Development of Important Words/Motifs:

• Throne. Throne is a key word in this passage as it sets the scene for the final judgment.
• Dead. 
• Book(s) (of life). As the final judgment begins, books are opened up and most importantly the book of life is opened.
• Judged. Judgment is rendered depending on if one’s name is written in the book of life. Those whose names are not written in the book of life are thrown into the lake of fire.
• Works. One’s works are the deciding factor of their name being written in the book of life.

Context

(See Introduction)

Intertext

OT passages alluded to and their significance in this new context:

• Psalms 16:9-10. “9 Therefore my heart is glad and my whole being rejoices; my body also rests securely. 10 For you will not abandon me to Sheol; you will not allow your faithful one to see decay.” King David shares in his writings that he was confident that God would not abandon him in Sheol. Notice that just as King David expected to be rescued, he also expected to go to Sheol. This supports the ancient Jewish view of Shoel as the place of the shadowy existence of the dead, righteous or unrighteous.
• Psalms 62:12b. “For you repay each according to his works.” This passage in Psalms speaks of how God repays each person for their works. This is similar to what John sees in his vision of the great white throne judgment in Revelation 20.
• Psalms 102:25-27. “25 Long ago you established the earth, and the heavens are the work of your hands. 26 They will perish, but you will endure; all of them will wear out like clothing. You will change them like a garment, and they will pass away. 27 But you are the same, and your years will never end.” This passage in Psalms describes how heaven and earth will pass away but God is eternal. This is similar to what John sees in his vision of the great white throne judgment in Revelation 20 when heaven and earth flee and there is no place for them to hide.
• Psalms 139:7. “7 Where can I go to escape your Spirit? Where can I flee from your presence?” Just as heaven and earth can find no place to hide in John’s vision of Revelation 20, this Psalm speaks of how there is no place to hid from God’s Spirit.
• Isaiah 25:8a. “8 he will destroy death forever.” This passage in Isaiah prophesies of what John sees in his Revelation 20 vision.
• Isaiah 51:6. “6 Look up to the heavens, and look at the earth beneath; for the heavens will vanish like smoke, the earth will wear out like a garment, and its inhabitants will die like gnats. But my salvation will last forever, and my righteousness will never be shattered.” Just as heaven and earth can find no place to hide in John’s vision of Revelation 20, this passage in Isaiah speaks of how heaven and earth will vanish like smoke.
• Jeremiah 17:10. “10 I, the Lord, examine the mind, I test the heart to give to each according to his way, according to what his actions deserve.” This passage in Jeremiah speaks of how God repays each person for their works. This is similar to what John sees in his vision of the great white throne judgment in Revelation 20.
• Daniel 7:9-10. “9 “As I kept watching, thrones were set in place, and the Ancient of Days took his seat. His clothing was white like snow, and the hair of his head like whitest wool. His throne was flaming fire; its wheels were blazing fire.  10 A river of fire was flowing, coming out from his presence. Thousands upon thousands served him; ten thousand times ten thousand stood before him. The court was convened, and the books were opened.” In this passage, Daniel sees the Ancient of Days, presumably God, take his seat at his throne. Notice how closely Daniels details match those from John’s great white throne judgement vision in Revelation 20.
• Daniel 12:1-2. “1 At that time Michael, the great prince who stands watch over your people, will rise up. There will be a time of distress such as never has occurred since nations came into being until that time. But at that time all your people who are found written in the book will escape. 2 Many who sleep in the dust of the earth will awake, some to eternal life, and some to disgrace and eternal contempt.” In this passage, Daniel sees in which a final judgment takes place. Notice how closely Daniels details match those from John’s great white throne judgement vision in Revelation 20.

Sensitivity to other Ancient Texts (Greco-Roman or Jewish) and Their Significance:

• 1 Enoch 45:3. “3 “On that day the Chosen One will sit on the Throne of Glory and will choose their works. And their resting places will be without number and their spirits within them will grow strong when they see My Chosen One and those who appeal to My Holy and Glorious Name.” In this ancient Jewish pseudepigrapha, the author describes a scene much like what John describes in the great white throne judgment vision of Revelation 20.
• 1 Enoch 47:3. “3 And in those days, I saw the Head of Days sit down on the Throne of his Glory and the Books of the Living were opened in front of him and all His Host, which dwell in the Heavens above, and his Council were standing in front of Him.” In this ancient Jewish pseudepigrapha, the author describes a scene much like what John describes in the great white throne judgment vision of Revelation 20.
• 1 Enoch 55:4. “4"You powerful kings who dwell upon the dry ground will be obliged to watch my Chosen One sit down on the throne of My Glory, and judge, in the Name of the Lord of Spirits, Azazel and all his associates and all his hosts."” In this ancient Jewish pseudepigrapha, the author describes a scene much like what John describes in the great white throne judgment vision of Revelation 20.
• 1 Enoch 61:8. “8 And the Lord of Spirits set the Chosen One on the throne of his glory, and he will judge all the works of the Holy ones in Heaven above, and in the Balance he will weigh their deeds.” In this ancient Jewish pseudepigrapha, the author describes a scene much like what John describes in the great white throne judgment vision of Revelation 20.
• 1 Enoch 90:26. “26 And I saw at that time, how a similar abyss was opened in the middle of the Earth which was full of fire, and they brought those blind sheep and they were all judged, and found guilty, and thrown into that abyss of fire and they burned. And that abyss was on the south of that house.” In this ancient Jewish pseudepigrapha, the author describes a scene much like what John describes in the great white throne judgment vision of Revelation 20.
• 3 Enoch 28:7. “7 And every day, as the Holy One, blessed be He, is sitting upon the Throne of Judgement and judges the whole world, and the Books of the Living and the Books of the Dead are opened before Him, then all the children of heaven are standing before him in fear, dread, awe and trembling. At that time, (when) the Holy One, blessed be He, is sitting upon the Throne of Judgement to execute judgement, his garment is white as snow, the hair on his head as pure wool and the whole of his cloak is like the shining light. And he is covered with righteousness all over as with a coat of mail.” In this ancient Jewish pseudepigrapha, the author describes a scene much like what John describes in the great white throne judgment vision of Revelation 20.

Other passages brought to mind by a reading of this one:

• Matthew 24:35. “35 Heaven and earth will pass away, but my words will never pass away.” In this passage from Matthew’s gospel, Jesus declares that heaven and earth will pass away just as John sees in his vision in Revelation 20.
• Matthew 25:31. “31 “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne.” In this passage from Matthew’s gospel, Jesus declares that when he comes again, he will come in glory and will sit on his glorious throne. This is similar to what John sees in his vision in Revelation 20. Beale sees no conflict between who is sitting on the great white throne; the Father, Jesus, or God as one.
• Matthew 25:41. “41 “Then he will also say to those on the left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels!” In this passage from Matthew’s gospel, Jesus shares a parable in which the cursed people are thrown into the eternal fire that is prepared for the devil and his angels. This is what John sees in his vision in Revelation 20.
• John 5:22-23. “22 The Father, in fact, judges no one but has given all judgment to the Son, 23 so that all people may honor the Son just as they honor the Father. Anyone who does not honor the Son does not honor the Father who sent him.” In this passage from John’s gospel, Jesus states that the Father does not judge, the Son judges. Beale sees no conflict with regard to Revelation 20 of who is sitting on the great white throne; the Father, Jesus, or God as one.
• John 10:30. “30 I and the Father are one.” Beale appeals to this passage in John’s gospel where Jesus declares that he and the Father are one to justify any conflict with regard to Revelation 20 and who is sitting on the great white throne; the Father, Jesus, or God as one.
• Acts 2:26-31. “26 Therefore my heart is glad and my tongue rejoices. Moreover, my flesh will rest in hope, 27 because you will not abandon me in Hades or allow your holy one to see decay.  28 You have revealed the paths of life to me; you will fill me with gladness in your presence. 29 “Brothers and sisters, I can confidently speak to you about the patriarch David: He is both dead and buried, and his tomb is with us to this day. 30 Since he was a prophet, he knew that God had sworn an oath to him to seat one of his descendants on his throne. 31 Seeing what was to come, he spoke concerning the resurrection of the Messiah: He was not abandoned in Hades, and his flesh did not experience decay.” From this passage in Luke’s history of the early church, Peter preaches on the Day of Pentecost using King David as an example. David declared in Psalms 16 that he was confident that God would not leave him in Hades. Notice that just as King David expected to be rescued, he also expected to go to Hades. This supports the ancient Jewish view of Shoel as the place of the dead, righteous or unrighteous. John sees this resurrection of the dead in his great white throne vision in Revelation 20.
• Acts 17:30-31. “30 “Therefore, having overlooked the times of ignorance, God now commands all people everywhere to repent, 31 because he has set a day when he is going to judge the world in righteousness by the man he has appointed. He has provided proof of this to everyone by raising him from the dead.” From this passage in Luke’s history of the early church, Paul preaches to the Athenians that there is a coming day when the world will be judged by Jesus. Paul uses Jesus’ resurrection as proof of this future promise. This is what John sees in his great white throne vision in Revelation 20.
• Acts 24:15. “15 I have a hope in God, which these men themselves also accept, that there will be a resurrection, both of the righteous and the unrighteous.” From this passage in Luke’s history of the early church, Paul, in what may be his last defense, testifies to his hope in God’s promise of resurrecting both the righteous and the unrighteous. This is what John sees in his great white throne vision in Revelation 20.
• Romans 2:6. “6 He will repay each one according to his works…” In his letter to the church in Rome, Paul quotes Psalms 62:12 and Proverbs 24:12 to inform them of God’s plan to judge all people according to their works. This is what John sees in his great white throne vision in Revelation 20.
• Romans 14:10b. “For we will all stand before the judgment seat of God.” In his letter to the church in Rome, Paul declares that all will stand in judgment before God. This is what John sees in his great white throne vision in Revelation 20.
• 1 Corinthians 15:26. “26 The last enemy to be abolished is death.” In his first letter to the church in Corinth, Paul declares that the last enemy to be abolished is death. This is what John sees in his great white throne vision in Revelation 20.
• 1 Corinthians 15:50-57. “50 What I am saying, brothers and sisters, is this: Flesh and blood cannot inherit the kingdom of God, nor can corruption inherit incorruption. 51 Listen, I am telling you a mystery: We will not all fall asleep, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed. 53 For this corruptible body must be clothed with incorruptibility, and this mortal body must be clothed with immortality. 54 When this corruptible body is clothed with incorruptibility, and this mortal body is clothed with immortality, then the saying that is written will take place: Death has been swallowed up in victory. 55 Where, death, is your victory? Where, death, is your sting?  56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ!” In his first letter to the church in Corinth, Paul describes the resurrection of the dead. This is what John sees in his great white throne vision in Revelation 20.
• 2 Corinthians 5:10. “10 For we must all appear before the judgment seat of Christ, so that each may be repaid for what he has done in the body, whether good or evil.” In his second letter to the church in Corinth, Paul declares that all will stand in judgment for our deeds done in the body before God. This is what John sees in his great white throne vision in Revelation 20.
• 2 Timothy 4:1. “1 I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and because of his appearing and his kingdom…” In his second letter to son in the LORD, Timothy, Paul reminds Timothy that the living and the dead will stand in judgment before God. This is what John sees in his great white throne vision in Revelation 20.
• 2 Peter 3:7. “7 By the same word, the present heavens and earth are stored up for fire, being kept for the day of judgment and destruction of the ungodly.” In his second letter to the Church, Peter describes how heaven and earth will be destroyed on the day of judgment. This is what John sees in his great white throne vision in Revelation 20.
• 2 Peter 3:10-13. “10 But the day of the Lord will come like a thief; on that day the heavens will pass away with a loud noise, the elements will burn and be dissolved, and the earth and the works on it will be disclosed. 11 Since all these things are to be dissolved in this way, it is clear what sort of people you should be in holy conduct and godliness 12 as you wait for the day of God and hasten its coming. Because of that day, the heavens will be dissolved with fire and the elements will melt with heat. 13 But based on his promise, we wait for new heavens and a new earth, where righteousness dwells.” In his second letter to the Church, Peter describes how heaven and earth will be destroyed on the day of judgment. This is what John sees in his great white throne vision in Revelation 20.

This passage is the embodiment of the wider story of God and God’s people. In this passage, God sits upon his thrown and judges the dead based on their works. Those whose names are not found in the book of life are thrown into the lake of fire along with the beast, the false prophet, the devil, death and Hades. Mounce states that “With this vision the theme of judgment on evil finds its final expression… With this vision we close forever the chapter on sin and stand ready to enter the eternal state of glory” (p. 374). Mounce summarizes this passage stating that “The forces of Satan in this world will be destroyed, and he and his henchmen will burn forever in the lake of fire” (p. 378). This is the story of God and God’s people.

Revelation 20:15 (CSB)

15 And anyone whose name was not found written in the book of life was thrown into the lake of fire.

Main Verbs

Found

Thrown

Verb

Found

• Tense – Past
• Mood – Indicative
• Voice – Passive

Thrown

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

(See Introduction)

This passage is a narrative within an apocalyptic letter.

Demarcation

The majority of the English translations surveyed demarcate this passage as one cohesive section.

• CSB, ESV, NIV, CEB, CEV, MSG. The CSB, ESV, NIV, CEB, and CEV demarcate this passage as one coherent section entitled The New Jerusalem(CSB).
• NASB. The NASB demarcates this passage as belonging to parts of two sections. The first section includes 21:1-9 entitled The New Heaven and Earth. The second section includes 21:10-27 entitled The New Jerusalem.
• NRSV, CEV, NLT. The NRSV, CEV, and NLT demarcate this passage to include 21:9-22:5 entitled New Jerusalem.
• NLT. The NLT demarcates this passage to include 21:1-22:6 entitled The New Jerusalem.
• N.T. Wright. N.T. Wright, in his Revelation for Everyone, demarcates this passage as belonging to parts of two larger sections. The first section includes 21:6-21 entitled New Jerusalem. The second section includes 21:22-22:7 entitled God and the Lamb Are There.
• J. Ramsey Michaels. J. Ramsey Michaels, in his IVP New Testament Commentary Series volume entitled Revelation, demarcates this passage as two separate sections. The first section includes 21:9-21 entitled The Vision of the City. The second section includes 21:22-27 entitled John’s Interpretation of the Vision.
• Robert H. Mounce. Robert H. Mounce, in his New International Commentary on the New Testament volume entitled The Book of Revelation, demarcates this passage as one cohesive section entitled The New Jerusalem.
• G.K. Beale. G.K. Beale, in his New International Greek New Testament Commentary volume entitled The Book of Revelation, demarcates this passage into four separate sections. The sections include v. 9-14, 15-17, 18-21, and 22-27.

The textual marker that assists in the analysis of the demarcation of this section rests mostly on the change in theme from this passage to the passages surrounding it. The theme of this passage sets it apart from its co-text. The passage prior to this focuses on God’s final act of creating a new heaven and a new earth. This passage transitions as one of the seven angels takes John away to see the new Jerusalem. The next passages changes themes again as it focuses on the water of life. While these passages are very closely tied together, focusing on each one of them as individual passages aids in their interpretation.

Moving the boundaries of this passage ignores the shifts in themes and confuses the teaching of each.

Argument of the Text

John gets his message across through a narrative describing one of the seven angels taking him away and showing him the details of the New Jerusalem that God has created.

The issues in this passage:

• John is shown by an angel the bride of the Lamb (the New Jerusalem). The New Jerusalem may be best seen as a people, the people of God. This may be especially true since the bride of the Lamb who is often a symbol of Jesus’ church. Michaels states that “In some sense, it isthe people of God… The “peoples” of God have become a single people, one holy city” (p. 243). Wright states that “Babylon is the parody, the bride is the reality…” (p. 193). Michaels compares the two, “Babylon the prostitute and Jerusalem the bride” (p. 240). Beale states that “Some interpret 21:10-22:5 as a literal description of an actual physical city. But this is highly improbable since “the bride of the Lamb”, that is, the eternal community of the redeemed, is equated with the detailed layout of the city in 21:11-22:5…” (p. 1062).
• Jerusalem comes down out of heaven. Some argue that the New Jerusalem, as a people, is made up of the martyred saints since it comes down from heaven.
• The city has twelve gates, three on each side and twelve foundations. In the most important elements of a city’s protection, the gates and the foundation, the New Jerusalem is complete in its construction. Wright states that “The city wall defines the city, but the gates, as we discover presently, will never be shut. They are for decoration rather than defence” (p. 194). Mounce states, “That the gates are twelve in number symbolizes abundant entrance” (p. 390). Beale states that “The pearls are good examples of the figurative nature of the whole vision since it is ludicrous to conceive of literal pearls so big that each one suffices for a gate proportional to a wall approximately 216 feet high” (p. 1089).
• The angel measures the city. Often measuring is figurative for searching out the authenticity of something, for example, “Does it measure up?”. Mounce states that “it serves to portray the enormous size and perfect symmetry of the eternal dwelling place of the faithful” (p. 391). He continues, “The best interpretation of the measuring of the city is that the apocalyptist is “struggling to express by symbols the vastness, the perfect symmetry, and the splendor of the new Jerusalem” (p. 392). Beale states that “The measuring of the city and its parts pictures the security of its inhabitants against the harm and contamination of unclean and deceptive people… The measuring may be viewed from God’s perspective as representing a decree to guarantee his future presence with his people and the absence of sin and threats to the security of the redeemed” (p. 1072). Beale adds that “Surprisingly, the size of the city is apparently the approximate size of the then known Hellenistic world” (p. 1074).
• The city a perfect cube, 12 x 1000. Its wall is 12x12 thick. When the angel measures the New Jerusalem he finds it to be perfect and complete. Wright states that “…he is construction a symbolic universe… The city will be an enormous, perfect cube… because that is the shape of the holy of holies at the heart of the ancient Temple in Jerusalem” (p. 194). Mounce states that “The wall is simply part of the description of an ideal city as conceived by ancient peoples accustomed to the security of strong outer walls” (p. 390). Mounce continues “This particular shape would immediately remind the Jewish reader of the inner sanctuary of the temple (a perfect cube, each dimension being twenty cubits), the place of divine presence” (p. 392).
• The wall is made of the most precious jewels. The walls of the New Jerusalem are constructed of the most precious material.
• There is no temple because God is the temple. As God dwells with his people there is no need for a temple. Wright states that “The idea of God dwelling in the midst of his people was always an advance signpost to God’s eventual goal, that his presence would flood the whole world” (p. 193). Wright continues “The Temple in Jerusalem, and also it seems in the first heaven, are advance signposts to that great, almost unthinkable reality to which nevertheless so much of the New Testament points, that ‘the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea’” (p. 197). Beale states that “The temple in Israel was the temporary place where God’s glory (= presence) dwelled. But in the new creation God’s presence will not be limited to a temple structure, with the people outside the structure, but the people themselves will be both the city and the temple in which God’s presence resides… “The glory of God” is the presence of God himself” (p. 1066).
• There is no sun or moon because God is the luminary. Just as there is no need for a temple, there is no need for a sun or a moon as God will be the perfect light. Beale states that “the point here is that God’s glory is comparable in relation to any source of light of either the old or the new creation” (p. 1093).
• There will not be anything unclean or detestable or false in it. The New Jerusalem will be perfect for there will be nothing unclean in it. Beale states that “John’s intent in v 27 is not merely to give information about future destinies but to warn people in the present by describing the final outcome of their choices and actions” (p. 1102).  

There are four characters in this scene; John, one of the seven angels, God, and the Lamb. Only the angel speaks, and John narrates the rest of the passage.

In this passage, the indicators about how to react to the various characters are recorded by John describing the scene, its events, and the reactions and interactions of the characters.

In this passage, John is describing to his audience what he sees take place.

John is asking his audience to hear the description of the New Jerusalem.

This passage was communicated during a time when followers of Jesus were suffering ostracization from the community, both Roman and Jew.

John gets his message across in this narrative describing the scene visually.

This passage is about the New Jerusalem that comes down out of heaven. It is constructed of the most precious materials in completeness. The New Jerusalem will be complete, pure, and clean.

The Co-text

The previous passages described God’s new creation, the new heaven and the new earth. This passage describes God’s new creation in even greater detail as one of the seven angels describes the New Jerusalem.

As John has presented his prophecy, he has shown the tension between God’s people standing up to the world and its evils. John has shown how the world often responds with hostility, culminating in the persecution and martyrdom of his people. But at the appropriate time, Satan will make his last move and judgment will come upon him, death, Hades, and those whose names are not written in the book of life. This has now happened, and it is time for God to dwell with his people and for them to be his sons.

Development of Important Words/Motifs:

As John sees the New Jerusalem come down out of heaven, the angel measures the city and describes the most important features of an ancient city, its protection. In this passage, each element of these important features is described.

• Wall. The wall of an ancient city was a necessity to protect its inhabitants from its enemies coming in to take everything they possess. 
• Gates. One of the most important elements of an ancient city wall was its gates. Gates were required so that the inhabitants could go in and out of the city. But these gates needed to be closed and were the weakest points of the wall’s protection.
• Foundations. A structure is only as good as its foundation. Even though a foundation is mostly if not completely covered, a wall is only as strong as its foundation.
• Main Street. The main street, or the city commons, is where the inhabitants would come to participate in the social life of the city including commerce and governance.
• Temple. The temple was the spiritual center of the community. It was not only for spiritual learning, but also for community fellowship.
• The sun and moon.  A city needs to be illuminated. A dark city, or parts of a city that are dark, was not only a concern for the ancients but is also a concern in modern times. Darkness and evil go together literally and figuratively.

Context

(See Introduction)

Customs or moral assumptions that help make sense out of this passage:

Understanding the customs in the time of John’s Revelation helps make sense out of this passage. In current culture today it is difficult to understand why after evil has been destroyed there would be a need for foundations, walls, and gates. But in John’s day there would be unconceivable to have a perfect nation in a perfect dwelling without having the most fortified perimeter possible. John’s vision of the New Jerusalem does just that – provides a city that is fortified beyond understanding.

Intertext

OT passages alluded to and their significance in this new context:

• Genesis 3:24. “24 He drove the man out and stationed the cherubim and the flaming, whirling sword east of the garden of Eden to guard the way to the tree of life.” In this passage from Genesis, the author describes how God places heavenly beings in front of the entrance the Garden of Eden. In Revelation 21, John describes his vision where angels are placed at the gates to the New Jerusalem. Some see this as a reversal from Genesis where the angels at the New Jerusalem welcome people into the city or make sure that the gates are never closed. Others see this as an allusion to the cherubim in Genesis of God placing angel at the gates to prevent those who are unwelcome in the New Jerusalem.
• Exodus 28:17-20. “17 Place a setting of gemstones on it, four rows of stones: The first row should be a row of carnelian, topaz, and emerald; 18 the second row, a turquoise, a lapis lazuli, and a diamond; 19 the third row, a jacinth, an agate, and an amethyst; 20 and the fourth row, a beryl, an onyx, and a jasper. They should be adorned with gold filigree in their settings. 21 The twelve stones are to correspond to the names of Israel’s sons. Each stone must be engraved like a seal, with one of the names of the twelve tribes.” In this passage from Exodus, the author describes how God directed Moses to create a breast piece for the Israelite priests. There were twelve stones on the breast piece very similar to the stones in the wall of New Jerusalem as John describes in his Revelation 21 vision.
• Exodus 39:8-14. This passage describes the making of the actual breast piece just as God instructed in Exodus 28:17-20.
• 1 Kings 6:20. “20 The interior of the sanctuary was thirty feet long, thirty feet wide, and thirty feet high; he overlaid it with pure gold. He also overlaid the cedar altar.” In this passage from First Kings, the author describes how King Solomon constructed the inner sanctuary inside the temple as a cube. John describes the New Jerusalem as a cube in his Revelation 21 vision.
• Isaiah 24:23. “23 The moon will be put to shame and the sun disgraced, because the Lord of Armies will reign as king on Mount Zion in Jerusalem, and he will display his glory in the presence of his elders.” In this passage, Isaiah describes how when God reigns the moon and the sun will be put to shame and his glory will be on display. This is the same things John describes in his Revelation 21 vision.
• Isaiah 52:1. “1 Wake up, wake up; put on your strength, Zion! Put on your beautiful garments, Jerusalem, the Holy City! For the uncircumcised and the unclean will no longer enter you.” In this passage, Isaiah describes how there will be a time when nothing impure will enter Jerusalem, the Holy City. This is exactly what John describes at the end of his vision in Revelation 21.
• Isaiah 54:11-12. “11 “Poor Jerusalem, storm-tossed, and not comforted, I will set your stones in black mortar, and lay your foundations in lapis lazuli. 12 I will make your fortifications out of rubies, your gates out of sparkling stones, and all your walls out of precious stones.” In this passage, Isaiah describes how God will restore Jerusalem and make their fortifications out of precious stones. This is similar to what John describes of New Jerusalem in his Revelation 21 vision.
• Isaiah 60:11-12. “11 Your city gates will always be open; they will never be shut day or night so that the wealth of the nations may be brought into you, with their kings being led in procession. 12 For the nation and the kingdom that will not serve you will perish; those nations will be annihilated.” In this passage, Isaiah describes how the city gates will be open day and night, that kings will be led in procession, and that enemy nations will be annihilated. This same thing is described by John in Revelation 21. 
• Isaiah 60:19-20. “19 The sun will no longer be your light by day, and the brightness of the moon will not shine on you. The Lord will be your everlasting light, and your God will be your splendor. 20 Your sun will no longer set, and your moon will not fade; for the Lord will be your everlasting light, and the days of your sorrow will be over.” In this passage, Isaiah describes how the sun and moon will no longer be the light because God’s glory will shine so bright. This same thing is described by John in Revelation 21.
• Isaiah 66:22. “22 “For just as the new heavens and the new earth, which I will make, will remain before me”— this is the Lord’s declaration— “so your offspring and your name will remain.” In this passage, Isaiah states that God will create a new heaven and a new earth. This is what John’s sees in his vision in Revelation 21.
• Ezekiel 37:26-28. “26 I will make a covenant of peace with them; it will be a permanent covenant with them. I will establish and multiply them and will set my sanctuary among them forever. 27 My dwelling place will be with them; I will be their God, and they will be my people. 28 When my sanctuary is among them forever, the nations will know that I, the Lord, sanctify Israel.’” In this passage, God tell Ezekiel that he will make a permanent covenant of peace with Israel and that he will dwell with them. John describes the same thing in Revelation 21.
• Ezekiel 40:2-4. “2 In visions of God he took me to the land of Israel and set me down on a very high mountain. On its southern slope was a structure resembling a city. 3 He brought me there, and I saw a man whose appearance was like bronze, with a linen cord and a measuring rod in his hand. He was standing by the city gate. 4 He spoke to me: “Son of man, look with your eyes, listen with your ears, and pay attention to everything I am going to show you, for you have been brought here so that I might show it to you. Report everything you see to the house of Israel.” In this passage from Ezekiel, he is taken by God see the New Temple. There is a man in Ezekiel’s vision who measures the city. This is very similar to what John experiences in Revelation 21. 
• Ezekiel 43:4-7. “4 The glory of the Lord entered the temple by way of the gate that faced east. 5 Then the Spirit lifted me up and brought me to the inner court, and the glory of the Lord filled the temple. 6 While the man was standing beside me, I heard someone speaking to me from the temple. 7 He said to me: “Son of man, this is the place of my throne and the place for the soles of my feet, where I will dwell among the Israelites forever. The house of Israel and their kings will no longer defile my holy name by their religious prostitution and by the corpses of their kings at their high places.” In this passage, Ezekiel witnesses the Lord filling the temple in his vision. This is very similar to what John experiences in Revelation 21.
• Ezekiel 44:9. “9 “This is what the Lord God says: No foreigner, uncircumcised in heart and flesh, may enter my sanctuary, not even a foreigner who is among the Israelites.” In this passage, Ezekiel witnesses God saying that nothing impure will enter his sanctuary. This is very similar to what John experiences in Revelation 21.
• Ezekiel 48:30-34. In this passage from Ezekiel, the New City is described in his vision. There are three gates on each side of the four walls. The gates are named for each of the twelve tribes of Israel. In John’s vision from Revelation 21, the city wall also has three gates per wall and each with one of the names of the twelve tribes on it.
• Habakkuk 2:14. “14 For the earth will be filled with the knowledge of the Lord’s glory, as the water covers the sea.” In this passage, Habakkuk describes how the entire earth will be filled with God’s glory. John describes the same thing from his vision in Revelation 21.
• Zechariah 2:5. “5 The declaration of the Lord: “I myself will be a wall of fire around it, and I will be the glory within it.” In this passage, Habakkuk records the Lord describing how he will be glory within the city. John describes the same thing from his vision in Revelation 21.

Other passages brought to mind by a reading of this one:

• John 1:4-5. “4 In him was life, and that life was the light of men. 5 That light shines in the darkness, and yet the darkness did not overcome it.” In the prologue of his gospel, John describes how Jesus is life and the light of men. In Revelation, John describes how God’s glory will be the light of the New Jerusalem.
• John 2:19. “19 Jesus answered, “Destroy this temple, and I will raise it up in three days.” In his gospel, John records Jesus as saying how he will rebuild the temple. This is what John sees in his vision in Revelation 21.
• John 3:19. “19 This is the judgment: The light has come into the world, and people loved darkness rather than the light because their deeds were evil.” In his gospel, John records Jesus as saying that he, the light, has come into the world.
• John 8:12. “12 Jesus spoke to them again: “I am the light of the world. Anyone who follows me will never walk in the darkness but will have the light of life.”” In his gospel, John records Jesus as saying that he is the light of the world. In Revelation, John describes how God’s glory will be the light of the New Jerusalem.
• John 12:35-36. “35 Jesus answered, “The light will be with you only a little longer. Walk while you have the light so that darkness doesn’t overtake you. The one who walks in darkness doesn’t know where he’s going. 36 While you have the light, believe in the light so that you may become children of light.” Jesus said this, then went away and hid from them.” In his gospel, John records Jesus as saying that he is the light of the world and that those who believe in him will become his children. In Revelation, John describes how God’s glory will be the light of the New Jerusalem.
• 1 Corinthians 3:16-17. “16 Don’t you yourselves know that you are God’s temple and that the Spirit of God lives in you? 17 If anyone destroys God’s temple, God will destroy him; for God’s temple is holy, and that is what you are.” In his first letter to the church in Corinth, Paul declares that God’s people are His temple and that the Spirit lives in God’s people. In Revelation 20, the people of God are the New Jerusalem and God dwells with them in the city.
• 1 Corinthians 6:19. “19 Don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own, 20 for you were bought at a price. So glorify God with your body.” In his first letter to the church in Corinth, Paul declares that the Holy Spirit dwells in God’s people because they are his temple. In Revelation 21, the people of God are the New Jerusalem and God dwells with them in the city.
• 2 Corinthians 6:16. “16 And what agreement does the temple of God have with idols? For we are the temple of the living God, as God said: I will dwell and walk among them, and I will be their God, and they will be my people.” In his second letter to the church in Corinth, Paul describes how God’s people are the temple of God. He describes that God will dwell with and walk among his people. This is what John sees in his vision of God making all things new in Revelation 21.
• Ephesians 2:19-22. “19 So then you are no longer foreigners and strangers, but fellow citizens with the saints, and members of God’s household, 20 built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. 21 In him the whole building, being put together, grows into a holy temple in the Lord. 22 In him you are also being built together for God’s dwelling in the Spirit.” In his letter to the church in Ephesus, Paul describes how God’s people are built on the foundation of the apostle and a temple for God’s dwelling. In Revelation 21, the people of God are the New Jerusalem and God dwells with them in the city.
• Hebrews 11:10. “10 For he was looking forward to the city that has foundations, whose architect and builder is God.” In this passage from the letter to the Hebrews, the author describes how Abraham was looking forward to the New Jerusalem. In Revelation 21, John describes the New Jerusalem that God has created.

This passage is the embodiment of the wider story of God and God’s people. The time has finally come. God makes all things new. God makes a new heaven, a new earth, a new Jerusalem, and a new dwelling. The New Jerusalem is complete and perfect. God makes his dwelling with humanity. God finally resides with his people, a people set apart, a people to be in relationship with him, their God, his sons. This is the story of God and God’s people.

Revelation 21:7 (CSB)

10 He then carried me away in the Spirit to a great, high mountain and showed me the holy city, Jerusalem, coming down out of heaven from God,

Main Verbs

Carried

Showed

Coming

Verb

Carried

• Tense – Past
• Mood – Indicative
• Voice – Active

Showed

• Tense – Past
• Mood – Indicative
• Voice – Active

Coming

• Tense – Present
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction)

This passage is the Epilogue of the letter. This is a very structured literary device used in ancient letter writing. An ancient Epilogue would communicate the final charge of the author. This passage does that as Jesus and John both give the directive to God’s people to persevere to the end that the time is coming for Jesus to come and make everything right.

Demarcation

As detailed below, there is a wide range of demarcations represented across the English translations surveyed. This study is in agreement with the majority demarcation. In this passage, there is a lot going on that makes for an in-depth close reading of all of the details difficult. But the flow of the theme throughout this passage makes separating it into smaller demarcations unfavorable. 

• NRSV. The NRSV demarcates this passage as part of two separate sections. The first section includes v. 1-7 entitled The River of Life. The second section includes v. 8-21 entitled Epilogue and Benediction.
• ESV, NET, NABRE, CEV, MSG. The ESV, NET, NABRE, CEV, and MSG demarcate this passage is one coherent section entitled “Epilogue” (ESV).
• NASB. The NASB demarcates this passage as part of two separate sections. The first section includes v. 1-9 entitled The River and the Tree of Life. The second section includes v. 10-21 entitled The Final Message.
• NIV. The NIV demarcates this passage as part of two separate sections. The first section includes v. 6-11 entitled John and the Angel. The second section includes v. 12-21 entitled Epilogue: Invitation and Warning.
• NET. The NET demarcates this passage as part of a larger section that includes all of chapter one, entitled “The Prologue”.
• NLT. The NLT demarcates this passage as part of two separate sections. The first section includes v. 21:1-22:6 entitled The New Jerusalem. The second section includes v. 7-21 entitled Jesus Is Coming.
• N.T. Wright, in his Revelation For Everyone, demarcates includes this passage as belonging to two separate sections. The first section includes 21:22 – 22:7 entitled God and the Lamb Are There. The second section includes 22:8-21 entitled I Am Coming Soon. It is interesting however that more than once in his explanation of 22:8-21, Wright refers back to textual markers in verse six.
• Michaels demarcates this passage into two separate sections. The first section includes 22:6-15 entitled John and the Angel. The second section includes 22:16-21 entitled Conclusion. 
• Mounce demarcates this passage as one cohesive section entitled Epilogue. Mounce states that “Verses 6-21 of chapter 22 form the Epilogue of the book of Revelation… it sets fort but two major themes: the authenticity of the book as a divine revelation, and the imminence of the end” (p. 402).
• Beal demarcates this passage as one cohesive section entitled Epilogue. Beal states that “This segment is the formal conclusion to the whole book and is especially linked with the introduction in 1:1-3 in that both identify the book as a communication from God” (p. 1122).

In this passage, theme is more of a marker assisting in the demarcation analysis. There is a shift in theme from the previous section to this section. In the previous section, John is experiencing a vision of heaven. In this passage, John is being told by Jesus that he will be coming soon and then John closes out the book of Revelation with a literary device common to apocalyptic literature, bookending the prophecy with 1:1-3 and 22:6-21.

Moving the boundaries, as some English translations have, ignores and clouds the literary devises John used to communicate to his audience and should be avoided.

The Argument of the Text

In this passage, John closes his letter with a structured literary device known in the apocalyptic genre as an epilogue. When joined together with the introduction at 1:1, this forms an inclusion common to the apocalyptic genre. 

The issues in this passage:

There are several issues present in this passage.

• Jesus’ declaration of the truth in this prophecy. Jesus declares through an angel to John that these words are trustworthy and true. N.T. Wright concludes his summary of Revelation by stating that “This is a book of urgent prophecy. These words are trustworthy and true” (p. 204). Michaels concludes that “the pronouncement these words are trustworthy and truemust have a wider reference – probably to the entire book of Revelation” (p. 250).
• Jesus’ declaration of his soon coming parousia. Jesus declares that he is coming soon. Mounce reminds us that “John’s concern is not chronology but the use of powerful images to convey truth” (p. 408). Michaels states that “Throughout the New Testament, starting with the proclamation of John the Baptist and Jesus, the nearness of God’s kingdom and the end of the age serves as an incentive for repentance or moral reform” (p. 252). Beale makes the point that “if temporal nearness is in mind then the focus may be on “nearness” with respect to the next major event to occur in the redemptive-historical program of God. After Christ’s death, resurrection, and Pentecost, the next significant event in God’s salvation scheme is the final coming of Christ when reward and punishment are meted out. Scripture speaks of no other major event between Pentecost and Christ’s last coming. Whether this event would occur in one year or 5,000 years, it could still be referred to as “near,” since it is the major next event to occur in the deretive order of God’s redemptive plan” (p. 1135).
• Jesus’ blessing to those who keep the words of this prophecy. Jesus blesses those who keep the words of the prophecy of this letter until he returns. Mounce states that “Eternal life is the reward of faithfulness in the face of tribulation” (p. 407).
• John, the author’s “signature”. John testifies that he heard and saw the things in this prophecy.
• Jesus’ exhortation to the wicked and the righteous. Jesus describes what will come of those who continue in their wicked ways and what will come of those who are righteous. Michaels summarizes John’s point by stating that “There are two kinds of people in the world, and there always will be” (p. 253). Mounce states that “From the perspective of the Seer the end is so close that there is no longer time to alter the character and habits of people… The time arrives when change is impossible because character has already been determined by a lifetime of habitual action. The arrival of the end forecloses any possibility of alteration” (p. 406). This view helps make sense out of this passage and John’s overall comment regarding the wicked and the righteous, however, as Christians we are to continually work out our salvation and pour into those who have yet to surrender to the lordship of Jesus Christ.
• Jesus’ seals the book of prophecy. Jesus declares that no one should add to the prophecy or take away from the prophecy. Mounce states that “The warning is against the willful distortion of the message. It is not unlike Paul’s stern words in Gal 1:6, 7 to those who would pervert the gospel” (p. 409). Mounce concludes that “The warning is a “stereotyped and vehement form of claiming a canonicity equal to that of the O.T.”” (p. 410).
• John closes his letter. John declares that Jesus is to come and blesses the saints to close out his letter of prophecy written in the apocalyptic genre.

John refers to his audience as saints.

John is asking his audience to listen to remain righteous to the prophecy.

The present circumstances of the audience have been the subject of mountains of scholarly work. There are several factors that play into the situation of the original audience ranging from turmoil Jerusalem leading up to the destruction of the temple to turmoil caused by government sanctioned persecution of Christians. Apocalyptic writings seemed to always be written in the midst of turmoil.  The difficulty with identifying the specific turmoil occurring at the time of Revelation has much to do with the time when John wrote Revelation. Regardless, John wrote Revelation to encourage his audience to remain firm in their righteousness and Jesus’ return is imminent.

John gets his massage through an ancient literary device common to the apocalyptic genre known as an Epilogue. In an Epilogue, the author closes out his writing. In apocalyptic literature, the Epilogue is commonly paired together with the Prologue to bookend the writing.

This passage is about sealing or closing out of the prophecy that must soon take place that God has given to John to communicate to the saints of God.

The Co-text

As the Epilogue of the letter, the reading of this passage has been informed by previous passages in the letter. 

Throughout the book of Revelation, we have seen various images of conflict between God and his enemies. In each of these conflicts, God triumphs. This passage concludes in the same way describing the reward ahead for God’s saints who remain righteous leading up to Jesus’ soon return.

Previous passages have created a cycle of God’s enemies rebelling against his authority and God then destroying them, while God’s saints remain faithful to the end and are rewarded. In this passage, the cycle continues concluding with Jesus’ soon promised return.

Development of Important Words/Motifs:

• Soon. Throughout this passage, the key word “soon” is used to put Jesus’ coming in a temporal perspective.
• Alpha and Omega. Just as in the Prologue, in the Epilogue, Jesus describes himself as the Alpha and the Omega. The reference to the “Alpha and Omega” was a common phrase that included the beginning (Alpha), the end (Omega), and everything in between.
• Blessed. Throughout this passage, the righteous are exhorted to continue in their ways and are promised blessing and refreshing.

Openness to Interpretive Possibilities:

N.T. Wright has some wise words for us all when he states that “Yes, those people were in the lake of fire before, and now they’re outside the city. It’s the same picture with another twist of the kaleidoscope, as usual. Stop worrying about that; listen to… the words of this book. Coming soon. This prophecy. Yes, I am coming soon” (p. 205).

Context

(See Introduction)

Intertext

OT passages are alluded to and their significance in this new context:

• Deuteronomy 12:32. “32 You must diligently observe everything that I command you; do not add to it or take anything from it.” The author of Deuteronomy directs his readers not to add or take anything away. John says the same thing in Revelation 22.
• Isaiah 55:1. “1 Ho, everyone who thirsts, come to the waters; and you that have no money, come, buy and eat! Come, buy wine and milk without money and without price.” In this passage, Isaiah describes water that is available to all, even those who do not have payment. In John’s Revelation the same motif is described throughout and especially in Revelation 22.
• Isaiah 62:5. “5 For as a young man marries a young woman, so shall your builder marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you.” In this passage, Isaiah describes the bridegroom and bride In John’s Revelation the same motif is described throughout and especially in Revelation 22.
• Jeremiah 17:10. “10 I the Lord test the mind and search the heart, to give to all according to their ways, according to the fruit of their doings.” In this passage, Jeremiah describes how everyone will be given according to the fruit of their doing. In John’s Revelation the same motif is described throughout and especially in Revelation 22.
• Daniel 12:10. “10 Many shall be purified, cleansed, and refined, but the wicked shall continue to act wickedly. None of the wicked shall understand, but those who are wise shall understand.” In this passage, Jeremiah describes how the wise will understand the judgment of God but the wicked will not. In John’s Revelation the same motif is described throughout and especially in Revelation 22.

Sensitivity to other Ancient Texts (Greco-Roman or Jewish) and Their Significance:

• Wisdom 5:15-16. “15 But the righteous live forever, and their reward is with the Lord; the Most High takes care of them. 16 Therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord, because with his right hand he will cover them, and with his arm he will shield them.” In this ancient Jewish apocrypha, the author declares that the righteous will live forever and will receive a glorious crown. John make a similar declaration in Revelation 22.

Other passages brought to mind by a reading of this one:

• Matthew 4:17. “17 From that time Jesus began to proclaim, “Repent, for the kingdom of heaven has come near.”” In this passage from his gospel, Matthew records Jesus as saying that his kingdom has come near. This is what John is describing as he closes out his letter in Revelation 22.
• Matthew 5:19. “19 Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.” In this passage from his gospel, Matthew records Jesus as saying that his people are to keep his commands and those who don’t or teach others not to will be called in the least of the kingdom of heaven. This is what John is describing as he closes out his letter in Revelation 22.
• Matthew 13:30. “30 Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’”” In this passage from his gospel, Matthew records Jesus describing how the righteous and unrighteous will live together until the time has come for God to harvest. This is what John is describing as he closes out his letter in Revelation 22.
• Mark 1:15. “15 and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”” In this passage from his gospel, Mark records Jesus as saying that his kingdom has come near. This is what John is describing as he closes out his letter in Revelation 22.
• John 7:37-38. “37 On the last day of the festival, the great day, while Jesus was standing there, he cried out, “Let anyone who is thirsty come to me, 38 and let the one who believes in me drink. As the scripture has said, ‘Out of the believer’s heart shall flow rivers of living water.’”” In this passage from his gospel, John records Jesus as saying that those who are thirsty should come to Jesus and those who believe will have rivers of water flowing from their hearts. John, in Revelation 22, describes that an abundance of water will flow in the New Heaven and New Earth. 
• Romans 2:6. “6 For he will repay according to each one’s deeds…” In this passage from his letter to the church in Rome, Paul describes when judgment comes each one will be awarded according to his own deeds. In Revelation 22, John records Jesus as saying that each one should continue in their ways and will be judged accordingly.
• 1 Corinthians 16:22. “22 Let anyone be accursed who has no love for the Lord. Our Lord, come!” In this passage from his first letter to the church in Corinth, Paul ends his letter by calling on Jesus to come. This is the same way John concludes his letter in Revelation 22.
• 2 Timothy 4:8. “8 From now on there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day, and not only to me but also to all who have longed for his appearing.” In this passage from his second letter to Timothy, Paul records the joy he has knowing that there is a crown waiting for him when the Lord returns in judgement. John records Jesus as saying the same thing as he closes out his letter in Revelation 22.
• Hebrews 1:4-14. In this passage, the author of Hebrews describes how angels were created as servants “in divine service, sent to serve for the sake of those who are to inherit salvation.” John, in Revelation 22, records the angel as saying such in response to John bowing down and worshiping him.
• James 5:8. “8 You also must be patient. Strengthen your hearts, for the coming of the Lord is near.” In this passage James declares that the Lord’s coming is near. This is what John says at the end of his letter in Revelation 22.
• 1 Peter 1:17. “17 If you invoke as Father the one who judges all people impartially according to their deeds, live in reverent fear during the time of your exile.” In Peter’s first letter, he declares that the Father will judge impartially according to each one’s deeds. This is what John declares in Revelation 22.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus, and then John, exhort Jesus’ saints to remain righteous as they will blessed as Jesus’ soon coming is at hand. This is the embodiment of the wider story of God and God’s people.

Revelation 22:12 (NRSV)

12 “See, I am coming soon; my reward is with me, to repay according to everyone’s work.

Main Verbs

See

(am) Coming

Is

Repay

Verb

See

• Tense – Present
• Mood – Imperative
• Voice – Active

(am) Coming

• Tense – Future
• Mood – Indicative
• Voice – Active

Is

• Tense – Present
• Mood – Indicative
• Voice – Passive

Repay

• Tense – Future
• Mood – Indicative
• Voice – Active